Philosophy and Religion / Satapatha Brahmana

The Satapatha Brahmana: Thirteenth Kânda, Second Adhyâya

First Brâhmana

The first Soma-day (Agnishtoma).¹

1. Pragâpati assigned the sacrifices to the gods; the Asvamedha he kept for himself. The gods said to him, 'Surely, this--to wit, the Asvamedha--is a sacrifice: let us have a share in that also.' He contrived these Anna-homas (food-oblations) for them: thus when he performs the Annahomas, it is the gods he thereby gratifies.

2. With ghee he makes offering, for ghee is fiery mettle: by means of fiery mettle he thus lays fiery mettle into him (the horse and Sacrificer). With ghee he offers; for that--to wit, ghee--is the gods’ favourite resource: it is thus with their favourite resource he supplies them.

3. With parched groats he makes offering; for that--to wit, parched groats--are a form of the gods²: it is the gods he thus gratifies.

4. With grain he makes offering; for this--to wit, grain--is a form of the days and nights³: it is the days and nights he thus gratifies.

5. With parched grain he makes offering; for this--to wit, parched grain--is a form of the Nakshatras⁴ (lunar asterisms): it is the Nakshatras he thus gratifies. He offers whilst mentioning names, with (Vâg. XXII, 23-33), 'To the in- (and out-) breathing hail! to the off-breathing hail⁵!' . . . he thus gratifies them by mentioning their names. [Vâg. S. XXII, 34], 'To one hail! to two hail! . . . to a hundred hail! to a hundred and one hail!' He offers in the proper order: in the proper order he thus gratifies them (the gods). He performs oblations successively increasing by one⁶, for single, indeed, is heaven: singly he thus causes him (the Sacrificer) to reach heaven. Straight away⁷ he offers in order to the winning of heaven; for straight away, as it were, is heaven.

6. But, verily, he who offers the oblations straight away⁸, is liable to fall (pass) right away. He does not go beyond a hundred and one: were he to go beyond a hundred and one, he would deprive the Sacrificer of his vital power. He offers a hundred and one, for man has a life of a hundred (years), and his own self is the one hundred and first: he thus establishes himself in a self (or body), in vital power. With 'To the Dawn hail! to Heaven hail!' he offers the two last oblations; for the dawn is the night, and heaven (the realm of light) is the day: it is day and night he thus gratifies.

7. As to this they say, 'Were he to offer both either by day or by night, he would confound day and night with one another⁹.' With 'To the Dawn hail!' he offers before the sun has risen, and with 'To Heaven hail' when it has risen, to avoid confusion between day and night.

Second Brâhmana

The second Soma-day (Ukthya).

1. Verily, this--to wit, the Asvamedha--is the king of sacrifices. But, indeed, the Asvamedha is the Sacrificer, (for) the sacrifice is the Sacrificer: when he (the priest) binds victims to the horse (or, at the horse-sacrifice), he then, indeed, takes hold¹⁰ of the sacrifice at the sacrifice.

2. 'A horse, a hornless he-goat, and a Gomriga¹¹' these they bind to the central stake: thereby, indeed, he (the priest) sharpens the front of his (the Sacrificer's) army¹², whence the front of the king's army is sure to become terrible.

3. A black-necked (he-goat), sacred to Agni, in front (of the horse) to its forehead¹³: the original (hall) fire he makes it, whence the king's hall-fire is sure to be (efficient)¹⁴.

4. An ewe, for Sarasvatî, beneath the (horse's) jaws: he thereby makes women to be dependent, whence women are sure to be attendant upon man.

5. Two (he-goats), black on the lower part of the body¹⁵, for the Asvins, (he ties) to the front legs: he thereby lays strength into the front legs, whence the king is sure to be strong in the arm¹⁶.

6. A dark-grey (he-goat) for Soma and Pûshan at the (horse's) navel: a foothold he makes this one; for Pûshan is this (earth): it is thereon he establishes himself.

7. A white one and a black one, for Sûrya and Yama, on the flanks: a suit of armour he makes those two: whence the king, clad in mail, performs heroic deeds.

8. Two, with shaggy hind thighs, for Tvashtri, to the hind legs: he lays strength into the thighs, whence the king is sure to be strong in his thighs.

9. A white one, for Vâyu, to the tail,--an elevation he makes this one, whence people in danger betake themselves to an elevated place¹⁷;--a cow wont to cast her calf, for Indra, the ever active, in order to associate the sacrifice with Indra;--a dwarfish one for Vishnu; for Vishnu is the sacrifice: it is in the sacrifice he (the Sacrificer) thus finally establishes himself.

10. These, then, are the fifteen 'paryaṅgya' (body-encircling)¹⁸ animals,--for fifteenfold is the thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil from in front¹⁹ (of the sacrifice).

11. And fifteen (victims), indeed, are (bound) to each of the other (stakes);--for fifteenfold is the thunderbolt, and the thunderbolt means manly vigour: with that thunderbolt, manly vigour, the Sacrificer now repels evil on both sides²⁰ (of the sacrifice).

12. As to this they say, 'Does he really repel evil by these?' And, indeed, he does not make up the complete Pragâpati, and does not here gain everything.

13. Let him rather bind seventeen animals to the central stake²¹; for seventeenfold is Pragâpati, and the Asvamedha is Pragâpati,--thus for the obtainment of the Asvamedha. And sixteen (victims he binds) to each of the other (stakes), for of sixteen parts (kalâ) consists all this²² (universe); all this (universe) he thus gains.

14. 'How is he to appease²³ these?' they ask. 'Let him appease them with the Bârhaduktha verses²⁴, "Enkindled, anointing the lap of the faithful(f.) . . .;" for Brihaduktha, the son of Vâmadeva, or Asva, son of Samudra, saw these very (verses) to be the âprî-verses of the horse: it is by means of these we appease it,' so they say. But let him not do so; let him appease it with the Gâmadagna verses; for Gamadagni is Pragâpati, and so is the Asvamedha: he thus supplies it with its own deity; let him therefore appease (the victims) with the Gâmadagna verses²⁵.

15. Now some make the invitatory-formulas and the offering-formulas (to be pronounced) separately for the 'paryaṅgyas,' saying, 'For these we find (formulas)--for the others, on account of not finding any, we do not use them²⁶.' Let him not do so; for the horse is the nobility (chieftain), and the other animals are the peasantry (clan); and those who do this really make the peasantry equal and refractory to the nobility; and they also deprive the Sacrificer of his vital power. Therefore the horse alone belongs to Pragâpati²⁷, and the others are sacred to the gods: he thus, indeed, makes the peasantry obedient and subservient to the nobility; and he also supplies the Sacrificer with vital power.

16. The slaughtering-knife of the horse is made of gold, those of the 'paryaṅgyas' of copper, and those of the others of iron; for gold is (shining) light, and the Asvamedha is the royal office: he thus bestows light upon the royal office. And by means of the golden light (or, by the light of the gold), the Sacrificer also goes to the heavenly world; and he, moreover, makes it a gleam of light shining after him, for him to reach the heavenly world.

17. But, indeed, the horse is also the nobility; and this also--to wit, gold--is a form (symbol) of the nobility: he thus combines the nobility with the nobility.

18. And as to why there are copper (knives) for the 'paryaṅgyas,'--even as the non-royal kingmakers, the heralds and headmen, are to the king, so those 'paryaṅgyas' are to the horse; and so, indeed, is this--to wit, copper--to gold: with their own form he thus endows them.

19. And as to why there are iron ones for the others,--the other animals, indeed, are the peasantry, and this--to wit, iron--is a form of the peasantry: he thus combines the peasantry with the peasantry. On a rattan mat (lying) north (of the Âhavanîya) they cut the portions of the horse(-flesh); for the horse is of anushtubh nature, and related to the Anushtubh is that (northern) quarter: he thus places that (horse) in its own quarter. And as to (his doing so) on a rattan mat,--the horse was produced from the womb of the waters²⁸, and the rattan springs from the water: he thus causes it to be possessed of its own (maternal) womb.

Third Brâhmana

1. Now, the gods did not know the Pavamâna²⁹ at the Asvamedha to be the heavenly world, but the horse knew it. When, at the Asvamedha, they glide along³⁰ with the horse for the Pavamâna (-stotra), it is for getting to know (the way to) the heavenly world; and they hold on to the horse's tail, in order to reach the heavenly world; for man does not rightly know (the way to) the heavenly world, but the horse does rightly know it

2. Were the Udgâtri to chant the Udgîtha³¹, it would be even as if one who does not know the country were to lead by another (than the right) way. But if, setting aside the Udgâtri, he chooses the horse for (performing) the Udgîtha, it is just as when one who knows the country leads on the right way: the horse leads the Sacrificer rightly to the heavenly world. It makes 'Hiṅ³²,' and thereby makes the. Sâman itself to be 'hiṅ': this is the Udgîtha. They pen up mares, (and on seeing the horse) they utter a shrill sound: as when the chanters sing, such like is this. The priests’ fee is gold weighing a hundred (grains): the mystic import of this has been explained³³.

Fourth Brâhmana

1. Pragâpati desired, 'Would that I might gain both worlds, the world of the gods, and the world of men.' He saw those beasts, the tame and the wild ones; he seized them, and by means of them took possession of these two worlds: by means of the tame beasts he took possession of this (terrestrial) world, and by means of the wild beasts of yonder (world); for this world is the world of men, and yonder world is the world of the gods. Thus when he seizes tame beasts he thereby takes possession of this world, and when wild beasts, he thereby (takes possession) of yonder (world).

2. Were he to complete (the sacrifice) with tame ones, the roads would run together³⁴, the village-boundaries of two villages would be contiguous³⁵, and no ogres³⁶, man-tigers, thieves, murderers, and robbers would come to be in the forests. By (so doing) with wild (beasts) the roads would run asunder³⁷, the village-boundaries of two villages would be far asunder³⁸; and there would come to be ogres, man-tigers, thieves, murderers, and robbers in the forests.

3. As to this they say, 'Surely that--to wit, the forest (beast)--is not a beast (or cattle), and offering should not be made thereof: were he to make offering thereof, they would ere long carry away the Sacrificer dead to the woods, for forest (or wild) beasts have the forest for their share; and were he not to make offering thereof, it would be a violation of the sacrifice.' Well, they dismiss them after fire has been carried around them³⁹: thus, indeed, it is neither an offering nor a non-offering, and they do not carry the Sacrificer dead to the forest, and there is no violation of the sacrifice.

4. He completes (the sacrifice) with tame (beasts),--father and son part company⁴⁰, the roads run together, the village-boundaries of two villages become contiguous, and no ogres, man-tigers, thieves, murderers, and robbers come to be in the forests.

Fifth Brâhmana

1. Pragâpati poured forth the life-sap of the horse (asva-medha); when poured forth it went from him. Having become fivefold⁴¹ it entered the year, and they (the five parts) became those half-months⁴². He followed it up by means of the fifteenfold (sets of victims⁴³), and found it; and having found it, he took possession of it by means of the fifteenfold ones; for, indeed, they--to wit, the fifteenfold (sets)--are a symbol of the half-months, and when he seizes the fifteenfold ones, it is the half-months the Sacrificer thereby takes possession of.

2. Concerning this they say, 'But, surely, the year is not taken possession of by him who spreads out (performs sacrifice for) a year in any other way than by means of the Seasonal sacrifices⁴⁴.' The Seasonal sacrifices, doubtless, are manifestly the year; and when he seizes the Seasonal victims⁴⁵, he then manifestly takes possession of the year. ‘And, assuredly, he who spreads out the year in any other way than with the (victims) of the set of eleven⁴⁶ (stakes) is deprived of his offspring (or subjects) and cattle, and fails to reach heaven. This set of eleven (stakes), indeed, is just heaven⁴⁷, and the set of eleven (stakes) means offspring (or people) and cattle and when he lays hands on the (victims) of the (two) sets of eleven (stakes) he does not fail to reach heaven, and is not deprived of his offspring and cattle.

3. Pragâpati created the Virâg; when created, it went away from him, and entered the horse meet for sacrifice. He followed it up with sets of ten⁴⁸ (beasts). He found it, and, having found it, he took possession of it by means of the sets of ten: when he seizes the sets of eleven (beasts), the Sacrificer thereby takes possession . of the Virâg. He seizes a hundred, for man has a life of a hundred (years) and a hundred energies: vital power and energy, vigour, he thus takes to himself.

4. Eleven decades⁴⁹ he seizes, for the Trishtubh consists of eleven syllables, and the Trishtubh means energy, vigour: thus it is for the obtainment of energy, vigour. Eleven decades he seizes, for in an animal there are ten vital airs, and the body: (trunk) is the eleventh: he thus supplies the animals with vital airs. They belong to all the gods for the completeness of the horse (sacrifice), for the horse belongs to all the gods. They are of many forms, whence beasts are of many forms; they are of distinct forms, whence beasts are of distinct forms.

Sixth Brâhmana

1. [He puts the horse to the chariot⁵⁰ with Vâg. S. XXIII, 5], 'They harness the ruddy bay, moving (round the moveless: the lights shine in the heavens);'--the ruddy bay, doubtless, is yonder sun: it is yonder sun he harnesses for him, for the gaining of the heavenly world.

2. Concerning this they say, 'Surely, the sacrifice goes from him whose beast, when brought up, goes elsewhere than the vedi (altar-ground).' [Let him, therefore, mutter Vâg. S. XXIII, 7,] 'Singer of praise, make that horse come back to us by that path!'--the singer of praise, doubtless, is Vâyu (the wind) it is him he thereby places for him (the Sacrificer) on the other side, and so it does not go beyond that.

3. But, indeed, fiery mettle and energy, cattle, and prosperity depart from him who offers the Asvamedha.

4. With (Vâg. S. XXIII, 8), 'May the Vasus anoint thee with the Gâyatra metre!' the queen consort anoints (the forepart of the unharnessed horse);--ghee is fiery mettle, and the Gâyatrî also is fiery mettle: two kinds of fiery mettle he thus bestows together on him (the Sacrificer).

5. With, 'May the Rudras anoint thee with the Traishtubha metre!' the (king's) favourite wife anoints (the middle part):--ghee is fiery mettle, and the Trishtubh is energy: both fiery mettle and energy he thus bestows together on him.

6. With, 'May the Âdityas anoint thee with the Gâgata metre!' a discarded wife⁵¹ (of the king) anoints (the hindpart);--ghee is fiery mettle, and the Gagatî is cattle: both fiery mettle and cattle he thus bestows together on him.

7. It is the wives⁵² that anoint (the horse), for they to wit, (many) wives--are a form of prosperity (or social eminence): it is thus prosperity he confers on him (the Sacrificer), and neither fiery spirit, nor energy, nor cattle, nor prosperity pass away from him.

8. But even as some of the offering-material may get spilled before it is offered, so (part of) the victim is here spilled in that the hair of it when wetted comes off. When they (the wives) weave pearls (into the mane and tail) they gather up its hair. They are made of gold: the significance of this has been explained. A hundred and one pearls they weave into (the hair of) each part⁵³; for man has a life of a hundred (years), and his own self (or body) is the one hundred and first: in vital power, in the self, he establishes himself. They weave them in (each) with (one of) the (sacred utterings) relating to Pragâpati, 'Bûh! bhuvah! svar (earth, air, heaven)!' for the horse is sacred to Pragâpati: with its own deity he thus supplies it. With, 'Parched grain, or parched groats?--in grain-food and in food from the cow'--he takes down the remaining food⁵⁴ (from the cart) for the horse: he thereby makes the (king's) people eaters of food (prosperous);--'eat ye, gods, this food! eat thou, Pragâpati, this food!' he thereby supplies the people with food.

9. Verily, fiery spirit and spiritual lustre pass away from him who performs the Asvamedha. The Hotri and the Brahman engage in a Brahmodya⁵⁵ (theological discussion); for the Hotri relates to Agni, and the Brahman (priest) to Brihaspati, Brihaspati being the Brahman (n.): fiery spirit⁵⁶ and spiritual lustre he thus bestows together on him. With the (central) sacrificial stake between them, they discourse together; for the stake is the Sacrificer⁵⁷: he thus encompasses the Sacrificer on both sides with fiery spirit and spiritual lustre.

10. [The Brahman asks, Vâg. S. XXIII, 9,] 'Who is it that walketh singly?'--it is yonder sun, doubtless, that walks singly⁵⁸, and he is spiritual lustre: spiritual lustre the two (priests) thus bestow on him.

11. 'Who is it that is born again?'--it is the moon, doubtless, that is born again (and -again): vitality they thus bestow on him.

12. 'What is the remedy for cold?'--the remedy for cold, doubtless, is Agni '(fire): fiery spirit they thus bestow on him.

13. 'And what is the great vessel?'--the great vessel, doubtless, is this (terrestrial) world: on this earth he thus establishes himself.

14. [The Hotri asks the Brahman, Vâg. S. XXIII, 11,] 'What was the first conception?'--the first conception, doubtless, was the sky, rain: the sky, rain, he thus secures for himself.

15. 'Who was the great bird⁵⁹?'--the great bird, doubtless, was the horse:. vital power he thus secures for himself.

16. 'Who was the smooth one?'--the smooth one (pilippilâ), doubtless, was beauty (srî⁶⁰): beauty he thus secures for himself.

17. 'Who was the tawny one?'--the two tawny ones, doubtless, are the day and the night⁶¹: in the day and night he thus establishes himself.

Seventh Brâhmana

1. When the victims have been bound (to the stakes), the Adhvaryu takes the sprinkling-water in order to sprinkle the horse. Whilst the Sacrificer holds on to him behind, he (in sprinkling the horse) runs rapidly through the formula used at the Soma-sacrifice⁶², and then commences the one for the Asvamedha.

2. [Vâg. S. XXIII, 13,] 'May Vâyu favour thee with cooked kinds of food⁶³,'--Vâyu (the wind) indeed cooks it⁶⁴;--'the dark-necked one with he-goats,'--the dark-necked one, doubtless, is Agni (the fire); and the fire indeed cooks it (the horse) together with the he-goats.

3. 'The Nyagrodha with cups,'--for when the gods were performing sacrifice, they tilted over those Soma-cups, and, turned downwards, they took root, whence the Nyagrodhas (ficus indica), when turned downwards (nyak), take root (roha⁶⁵).

4. 'The cotton-tree with growth,'--he confers growth on the cotton-tree (salmalia malabarica), whence the cotton-tree grows largest amongst trees⁶⁶.

5. 'This male, fit for the chariot,'--he supplies the chariot with a horse, whence the horse draws nothing else than a chariot.

6. 'Hath come hither on his four feet,'--therefore the horse, when standing, stands on three feet, but, when harnessed, it pulls with all its feet at one and the same time.

7. 'May the spotless Brahman protect us!'--the spotless⁶⁷ Brahman (m.), doubtless, is the moon: to the moon he thus commits it;--'Reverence to Agni!'--to Agni he thus makes reverence.

8. [Vâg. S. XXIII, 14,] 'Trimmed up is the car with the cord,'--with cord one indeed completes the car⁶⁸, whence a car, when enveloped (with cords⁶⁹), is very handsome.

9. 'Trimmed up is the steed with the rein,'--with the rein one indeed completes the horse, whence the horse, when curbed by the rein, looks most beautiful.

10. 'Trimmed up in the waters was the water-born,'--the horse, indeed, has sprung from the womb of the waters⁷⁰: with its own (mother's) womb he thus supplies it;--'Brahman (m.), with Soma for his leader,'--he thus makes it go to heaven with Soma for its leader.

11. [Vâg. S. XXIII, 15,1 'Thyself, fit out thy body, O racer,'--'Take thyself the form which thou wishest,' he thereby says to him;--'make offering thyself,'--sovereign rule (independence) he thereby confers on it;--'rejoice thou thyself,'--'enjoy (rule) thou thyself the world as far as thou wishest,' he thereby says to him;--'thy glory is not to be equalled by any one!'--with glory he thereby endows the horse.

12. [Vâg: S. XXIII, 16⁷¹,] 'Thou shalt not die here, neither suffer harm,'--he thereby cheers it;--'on easy paths thou goest to the gods,'--he thereby shows him the paths leading to the gods;--'where dwell the pious, whither they have gone,'--he thereby makes it one who shares the same world with the pious;--'thither the god Savitri shall lead thee,'--it is, indeed, Savitri that leads him to the heavenly world.--Whilst whispering⁷² 'I sprinkle thee, acceptable unto Pragâpati,' he then holds (the sprinkling water) under (its mouth).

13. [Vâg. S. XXIII, 17,] 'Agni was an animal; they sacrificed him, and he gained that world wherein Agni (ruleth): that shall be thy world, that thou shalt gain,--drink thou this water!'--'As great as Agni's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him.

14. 'Vâyu was an animal; they sacrificed him, and he gained that world wherein. Vâyu (ruleth): that shall be thy world, that thou shalt gain,--drink thou this water!'--'As great as Vâyu's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him.

15. 'Sûrya was an animal; they sacrificed him, and he gained that world wherein Sûrya (ruleth): that shall be thy world, that thou shalt gain,--drink thou this water!'--'As great as Sûrya's conquest was, as great as is his world, as great as is his lordship, so great shall be thy conquest, so great thy world, so great thy lordship,' this is what he thereby says to him. Having satisfied the horse, and consecrated again the sprinkling water, he sprinkles the other victims: thereof hereafter.

Eighth Brâhmana

1. Now the gods, when going upwards, did not know (the way to) the heavenly world, but the horse knew it: when they go upwards with the horse, it is in order to know (the way to) the heavenly world. 'A cloth, an upper cloth, and gold,' this⁷³ is what they spread out for the horse⁷⁴: thereon they quiet (slay) it, as (is done) for no other victim; and thus they separate it from the other victims.

2. When they quiet a victim they kill it. Whilst it is being quieted, he (the Adhvaryu) offers (three) oblations⁷⁵, with (Vâg. S. XXIII, 18), 'To the breath hail! to the off-breathing hail! to the through-breathing hail!' he thereby lays the vital airs into it, and thus offering is made by him with this victim as a living one⁷⁶.

3. With, 'Ambâ! Ambikâ! Ambâlikâ⁷⁷! there is no one to lead me,'--he leads up the (four) wives⁷⁸: he thereby has called upon them (to come), and, indeed, also renders them sacrificially pure.

4. With (Vâg. S. XXIII, 19), 'We call upon thee, the host-leader of (divine) hosts, O my true lord!' the wives walk round (the horse), and thus make amends to it for that (slaughtering⁷⁹): even thereby they (already) make amends to it; but, indeed, they also fan⁸⁰ it. Thrice they walk round⁸¹; for three (in number) are these worlds: by means of these worlds they fan it. Thrice again they walk round⁸²,--that amounts to six, for there are six seasons: by means of the seasons they fan it.

5. But, indeed, the vital airs depart from those who perform the fanning at the sacrifice. Nine times they walk round⁸³; for there are nine vital airs: vital airs they thus put into their own selves, and the vital airs do not depart from them. 'I will urge the seed-layer, urge thou the seed-layer!' (the Mahishî says⁸⁴);--seed, doubtless, means offspring and cattle: offspring and cattle she thus secures for herself. [Vâg. S. XXIII, 20,] 'Let us stretch our feet,' thus in order to secure union. 'In heaven ye envelop yourselves' (the Adhvaryu says),--for that is, indeed, heaven where they immolate the victim: therefore he speaks thus.--'May the vigorous male, the layer of seed, lay seed!' she says in order to secure union.

Ninth Brâhmana

1. But, indeed, that glory, royal power, passes away from him who performs the Asvamedha.

2. [The Udgâtri⁸⁵ says concerning the king's favourite wife, Vâg. S. XXIII, 26,] 'Raise her upwards⁸⁶,'--the Asvamedha, doubtless, is that glory, royal power: that glory, royal power, he thus raises for him (the Sacrificer) upward.

3. 'Even as one taking a burden up a mountain,'--glory (pomp), doubtless, is the burden of royal power: that glory, royal power, he thus fastens on him (as a burden); but he also endows him with that glory, royal power.

4. 'And may the centre of her body prosper,'--the centre of royal power, doubtless, is glory: glory (prosperity), food, he thus lays into the very centre of royal power (or, the kingdom).

5. 'As one winnowing in the cool breeze,'--the cool of royal power, doubtless, is security of possession: security of possession he procures for him.

6. [The Adhvaryu addresses one of the attendant maids, Vâg. S. XXIII, 22,] 'That little bird,'--the little bird, doubtless, is the people (or clan),--'which bustles with (the sound) "ahalak,"'--for the people, indeed, bustle for (the behoof of) royal power,--'thrusts the "pasas" into the cleft, and the "dhârakâ" devours it,'--the cleft, doubtless, is the people, and the 'pasas' is royal power; and royal power, indeed, presses hard on the people; whence the wielder of royal power is apt to strike down people.

7. [The Brahman addresses the queen consort, Vâg. S. XXIII, 24,] 'Thy mother and father,'--the mother, doubtless, is this (earth), and the father yonder (sky): by means of these two he causes him to go to heaven;--'mount to the top of the tree,'--the top of royal power, doubtless, is glory: the top of royal power, glory, he thus causes him to attain;--'saying, "I pass along," thy father passed his fist to and fro in the cleft,'--the cleft, doubtless, is the people; and the fist is royal power; and royal power, indeed, presses hard on the people; whence he who wields royal power is apt to strike down people⁸⁷.

8. [The chamberlain addresses the king's fourth wife, Vâg. S. XXIII, 30,] 'When the deer eats the corn,'--the grain (growing in the field), doubtless, is the people, and the deer is royal power: he thus makes the people to be food for the royal power, whence the wielder of royal power feeds on the people;--'it thinks not of the fat cattle,'--whence the king does not rear cattle;--'when the Sûdra woman is the Arya's mistress, he seeks not riches that he may thrive⁸⁸,'--hence he does not anoint the son of a Vaisya woman.

9. But, indeed, the vital airs pass from those who speak impure speech at the sacrifice. [The queen consort having been made to rise by her attendants, the priests and chamberlain say, Vâg. S. XXIII, 32, Rig-v. S. IV, 39, 6,] 'The praises of Dadhikrâvan have I sung, (the victorious, powerful horse: may he make fragrant our mouths, and prolong our lives!),'--thus they finally utter a verse containing the word 'fragrant': it is (their own) speech they purify⁸⁹, and the vital airs do not pass from them.

Tenth Brâhmana

1. When they prepare the knife-paths, the Sacrificer makes for himself that passage across, a bridge, for the attainment of the heavenly world.

2. They prepare them by means of needles; the needles, doubtless, are the people⁹⁰ (clans), and the Asvamedha is the royal power: they thus supply him with people and royal power combined. They are made of gold: the meaning of this has been explained.

3. Three kinds of needles are (used), copper ones, silver ones, and gold ones;--those of copper, doubtless, are the (principal) regions (of the compass), those of silver the intermediate ones, and those of gold the upper ones: it is by means of these (regions) they render it fit and proper. By way of horizontal and vertical (stitches⁹¹) they are many-formed, whence the regions are many-formed; and they are of distinct form, whence the regions are of distinct form.

Eleventh Brâhmana

1. Pragâpati desired, 'Would that I were great, and more numerous!' He perceived those two Mahiman (greatness) cups of Soma at the Asvamedha; he offered them; and thereby, indeed, became great and more numerous: hence whosoever should desire to become great, and more numerous, let him offer up those two Mahiman cups of Soma at the Asvamedha; and he indeed becomes great and more numerous.

2. He offers them on both sides (before and after) the omentum;--the Asvamedha, doubtless, is the Sacrificer, and that Mahiman (cup) is the king: it is with royal dignity he thus encompasses him on both sides. Some gods have the svâhâ-call ('hail') in front, and the other gods have the svâhâ-call behind⁹²: it is them he thus gratifies. With 'Hail to the gods!' and 'To the gods hail!' he makes offering by means of the king (Soma) on both sides of the omentum: he thereby gratifies those gods who are in this world, and those who are in the other, and thus gratified, both these kinds of gods lead him to the heavenly world.

Footnotes

1. There are three Sutyâs, or Soma-days, at the Asvamedha--viz. an Agnishtoma, an Ukthya, and an Atirâtra--the most important of which is the central day. The first day offers no special features, as compared with the ordinary Agnishtoma; except that the stotras are chanted on the 'katushtoma' model (see note to XIII, 3, 1, 4); and that the animal sacrifice of this day requires twenty-one sacrificial stakes, with twice eleven victims, two of which are tied to the central stake; see note on XIII, 2, 5, 2. The offerings referred to in the present Brâhmana, are performed, not during the day itself, but during the following night, as a preliminary to the important features of the second Soma-day.

2. Viz., according to the commentary, because of the (particles of) groats being connected with each other.

3. The commentary does not explain this comparison. It would seem to suit better the parched grain.

4. Viz. on account of the capability (samarthatvât) of the (raw) grains; but whether this is meant to refer to their power of germinating and growing is not explained.

5. These eleven anuvâkas consist of altogether 149 such short dedicatory formulas--addressed to the vital airs, the regions, the waters, wind, fire, &c.--each ending with 'svâhâ (hail).' These are followed, in anuvâka 34, by formulas addressed to the cardinal numbers from 1 to 101; succeeded by two formulas addressed to the dawn and to heaven respectively,--all of these again ending with 'svâhâ.' The Annahomas themselves, offered by the Adhvaryu's assistant, the Pratiprasthâtri, are not, however, limited to any number; but their performance is to be continued throughout the night in such a way that each of the four three-hours’ watches of the night is to be taken up with as many oblations of one of the four kinds of offering materials--in the order in which they are enumerated in the text--as can be got into the space of three hours. The formulas addressed to the cardinal numbers--(which are on no account to extend beyond 101)--are apparently supposed amply to suffice to fill up the time till dawn, when the Adhvaryu makes an oblation of ghee to the Dawn, followed by one to Heaven (or the realm of light) after sunrise.

6. That is, in offering with the formulas addressed to the cardinal numbers.

7. That is to say, without repeating any formula, or commencing again from the beginning, when the whole series is exhausted.

8. That is, without stopping.

9. There is no 'iti' here; and the quotation, therefore, may perhaps extend to the end of the paragraph.

10. Ârabhate prâpnoti, comm.; it might also be rendered by 'he enters upon the sacrifice.'

11. This (and the identical passage XIII, 5, 1, 13) looks like a quotation, as if quoted from Vâg. S. XXIV, 1; where are likewise found the references to the other victims and their places, in paragraphs 2-9. Possibly, however, the 'iti' may be used here with a kind of 'deiktic' force (cf. the similar use in XIII, 2, 8, 1); if, indeed, it does not simply refer to 'gomriga,' i.e. 'the animal called Gomriga.' (lit. 'bovine deer'), regarding which see note on XIII, 3, 4, 3.--Though the victims to be immolated on this day are first dealt with in this and the following Brâhmanas, their slaughter only takes place at the usual time at every Soma-sacrifice, viz. after the Sarpanam (XIII, 2, 3, 1 seqq.), the chanting of the Bahishpavamâna Stotra, and the drawing of the Âsvina-graha. On the present occasion these ceremonies are preceded by the drawing of the Mahiman cups of Soma (see XIII, 2, 11, 1 seqq.); whilst the chant is followed by the driving up of the victims, and the putting to of the horse, and the driving to the water, treated of in XIII, 2, 6, 1 seqq.

12. Harisvâmin takes this to mean that he makes the (sacrificial) horse, i.e. the king, alone the head of the army,--râgabhûtam apy asvam senâmukham ekam karotîty arthah.

13. According to the comments on Vâg. S. XXIV, 1, and Kâty. XX, 6, 4, a rope is wound round the horse's body in the same way as it is done with a bottle-gourd (lagenaria vulgaris), and it is to this rope that these so-called 'paryaṅgyâh (circumcorporal),' or victims surrounding the (horse's) body, would then be tied.

14. The commentator explains 'bhâvuka' by 'sâdhur bhavati;' and he adds that this is important inasmuch as numerous magic rites, such as rites for insuring success and averting evil (sântikapaushtika), and incantations (âbhikârika) are performed thereon. It is the name here assigned to this, the Âvasathya, fire, viz. 'pûrvâgni' or, original fire--with its secondary meaning 'front-fire'--which is seized upon by the author for symbolically identifying it with the victim fastened in front (or to the front) of the horse.

15. Mahîdhara takes 'adhorâma' to mean 'white-coloured on the lower part of the body.'

16. The word 'bâhu' means both 'arm' and 'front leg.'

17. That is, a mountain, a palace, high ground, &c., comm. ('vâyur hi skandhasyokkhrita ity abhiprâyah').

18. Here the encircled horse itself, and the other two victims tied directly to the central stake, are improperly included in the term 'paryaṅgya.'

19. Viz. inasmuch as the sacrificial stake to which the horse is tied (and hence the victims fastened thereto) is the so-called 'agnishtha' stake, or the one standing opposite to (directly in front of) the Âhavanîya fire.

20. Viz. inasmuch as these other stakes stand in a line to the north (left) and south (right) of the central stake. Whilst, in the case of a simple 'ekâdasinî' (cf. III, 7, 2, 1 seqq.) there would be five stakes on each side of the central one, at the Asvamedha there are to be twenty-one stakes, or ten on either side of the central stake. See XIII, 4, 4, 5 seqq.

21. These seventeen victims do not include the twelve paryaṅgyas which are tied to different parts of the horse's body, but only to those which are actually tied to the central stake,--viz. the horse and its two immediate neighbours (paragraph 2), then twelve victims (enumerated Vâg. S. XXIV, 2, beginning with three victims of different shades of red, rohita), and lastly two beasts belonging to two sets of eleven victims finally superadded to the sets of fifteen victims tied in the first place to the stakes. Cf. note on XIII, 2, 5, 2.

22. Regarding this division into sixteen parts, as applied to man, the animal, and the universe, see Weber, Ind. Stud. IX, p. 111 with note.

23. Or, 'what Âprîs (appeasing verses) is he to pronounce over them?' These verses are pronounced as the offering-formulas (yâgyâ) at the fore-offerings of the animal sacrifice. See part ii, p. 185, note 1.

24. Viz. Vâg. S. XXIX, 1-11.

25. Viz. Vâg. S. XXIX, 25-36, beginning, 'Enkindled in the house of man this day, a god, thou worshippest the gods, O Gâtavedas.'

26. The commentator takes this to mean that, inasmuch as these paryaṅgyas--here improperly including the horse itself and the two other victims of Pragâpati at the central stake--are assigned to commonly invoked deities, formulas relating to these would easily be found; whilst in the case of the other twelve victims tied to the central stake (see p. 301, note 3), as well as those of the other stakes--though they, too, are assigned to definite deities--some of their deities (as in the case of three a year and a half old heifers assigned to Gâyatrî, Vâg. S. XXIV, 21), are such as to make it difficult to find suitable formulas for them:--eteshâm asvâdînâm pragâpatvâdikâ yâgyânuvâkyâs tâh kim iti na prithak kurmah; itareshâm rohitâdînâm na vindâmah, tryavayo gâyatryâdayo devatâs taddevatyâs ka durlabhâ lakshanopetâ yâgyânuvâkyâ ity abhiprâyah.

27. The invitatory-formula and offering-formula are, however, pronounced once for the 'paryaṅgyas' (including the horse) in common, whilst a second pair of formulas are used for the other victims in common.

28. See VI, 1, 1, 11 (V, 1, 4, 5).

29. Pavamâna is the name of the pressed Soma while it is 'clarifying.' Hence the first stotra of each of the three Savanas of a Soma-day--chanted after the pressing of the Soma and the drawing of the principal cups--is called Pavamâna-stotra. Whether by the term 'Pavamâna' here the clarifying Soma is alluded to, as well as the stotra--which alone the commentator takes it to mean, and to which the second mention certainly refers--must remain doubtful. The commentator, it would seem, accounts for this identification of the Pavamâna-stotra with heaven by the fact that the second day of the Asvamedha is an ekavimsa day (see XIII, 3, 3, 3; Tândya-Br. XXI, 4, 1), i.e. one on which all the stotras are performed in the twenty-one-versed hymn-form; and that the Sun is commonly called 'ekavimsa,' the twenty-first, or twenty-one-fold. The particular chant intended is that of the morning pressing, viz. the Bahishpavamâna, or outside-Pavamâna-stotra, so-called because at the ordinary one-day's Soma-sacrifice, it is chanted outside the Sadas. But, on the other hand, in the case of Ahîna-sacrifices, or those lasting from two to twelve days, that stotra is chanted outside only on the first day, whilst on the others it is done inside the Sadas. An exception is, however, made in the case of the Asvamedha, which requires the morning Pavamâna, on all three days, to be performed in its usual place on the north-eastern part of Vedi, south of the Kâtvâla.

30. For the noiseless way of sliding or creeping from the Sadas, and returning thither, and approaching the different Dhishnyas, or fire-hearths, see part ii, p. 299, note 2. As has already been stated, it is only after the chanting of the Bahishpavamâna that the victims are driven up to the offering place.

31. It is from this, the principal part of the Sâman, or chanted verse (cf. part ii, p. 310, note), that the Udgâtri takes his name; this particular function of his being, on the present occasion, supposed to he performed by the whinnying of the horse. After this they make the horse step on the chanting-ground, apparently either as a visible recognition of the part it has been made to play, or because the horse thereby is made to go to heaven with which the Bahishpavamâna was identified.

32. On the mystic significance of this ejaculation (here compared with the neighing of the horse) in the sacrifice, and especially in the Sâman, see I, 4, 1, 1 seqq.; II, 2, 4, 12.

33. XII, 7, 2, 13.

34. The commentary remarks that by 'roads' here is meant those walking on them--as, in that case, peace and security would reign, men would range all the lands:--adhvabhir atrâdhvasthâ lakshyante; ksheme sati manushyâh sarvân desân samkareyur ity abhiprâyah.

35. Harisvâmin takes 'samantikam' in the sense of 'near' and construes it with 'grâmayoh' (as he does 'vidûram' in the next paragraph)--'the two village-boundaries would be near (far from) the two villages;' but see I, 4, 1, 22, where samantikam (and IX, 3, 1, 11, where 'samantikataram') is likewise used without a complement; as is 'vidûram' in I, 4, 1, 23.

36. Harisvâmin takes 'rikshîkâ' to 'mean 'a bear;'--rikshâ eva rikshîkâh.

37. Hardly as the commentary takes it, 'they would become blocked up,' and people would have to stay in their own country:--adhvânah pûrvadesâdayo vikrameyur, viruddham krâmayeyuh (!), svadesa eva manushyâh samkareyur na desântareऽpy antarâlânâm . . bhinnatvâd akshematvâk ka vidûram grâmayor grâmântau syâtâm.

38. Viz. because, for want of security and peace, the villages would be few and far between,--aksheme hi sati praviralâ grâmâ bhavanti, comm.

39. On the 'paryagnikaranam' or circumambulation of an oblation in accordance with the course of the sun, whilst holding a firebrand in one's hand, see part i, p. 45, note; part ii, p, 187, note.

40. Or, they exert themselves in different directions,--that is, as the commentator explains, because in peace they would not be forced to keep together, as they would have to do in troublous times. He, however, seems somehow to connect 'vy avasyatah' with the root 'vas':--ksheme hi sati pitâputrâv atra vi prithag vasatah; aksheme tu sambaddhâv apy etâv atra vasatah.--Whilst in this passage the verb would hardly suggest an estrangement between father and son, this is distinctly the case in the parallel passage, Taitt. Br. III, 9, I, 2, where, however, this contingency is connected with the completion of the sacrifice, not, as here, with tame, but with wild beasts.

41. Or the Paṅkti metre, consisting of five octosyllabic pâdas.

42. Viz. as consisting of thrice five days.

43. See above, XIII, 2, 2, 11.

44. On this point, cp. II, 6, 3, 1.--'Verily, imperishable is the righteousness of him who offers the Seasonal sacrifices; for such a one gains the year, and hence there is no cessation for him. He gains it in three divisions, he conquers it in three divisions. The year means the whole, and the whole is imperishable (without end). Moreover, he thereby becomes a Season, and as such goes to the gods; but there is no perishableness in the gods, and hence there is imperishable righteousness for him.'

45. The Kâturmâsyas are the victims enumerated Vâg. S. XXIV, 14-19. The first six of them are the last (of the set of fifteen) bound to the thirteenth stake; whilst the remaining victims make up all the seven sets of fifteen victims bound to remaining stakes (14-21)--thus amounting to 121 domesticated animals, cf. XIII, 5, 1, 13, seq. In counting the stakes the central one is the first, then follows the one immediately south, and then the one immediately north of it, and thus alternately south and north. The reason why the name 'Kâturmâsya' is applied to the victims here referred to is that the deities for whose benefit they are immolated are the same, and follow the same order, as those to whom (the chief) oblations are made at the Seasonal sacrifices (viz. the constant ones--Agni, Soma, Savitri, Sarasvatî, Pûshan, and special ones, see II, 5, 1, 8-17; 5, 2, 7-16; 5, 3, 2-4; 5. 4, 2-10; 6, 1, 4-6; 6, 2, 9; 6, 3, 4-8).

46. That is to say, he who seeks to gain the year by immolating only the Seasonal victims, and the sets of fifteen victims, and does not offer likewise the victims of the set (or rather two sets) of eleven stakes. These two sets of eleven victims, tied to the twenty-one stakes (two being tied to the central stake), are to constitute the regular 'savanîyâh pasavah' of the pressing-days of the Asvamedha; and in XIII, 5, 1, 3, and 5, 3, 11, the author argues against those who (on the first, and third days) would immolate only twenty-one such victims, all of them sacred to Agni. As regards the second day, the author does not mention these particular victims, but this an scarcely be interpreted as an approval of twenty-one such victims, even though the number twenty-one certainly plays an important part on that day--seeing that Kâtyâyana, XX, 4, 25, makes the two sets of eleven victims the rule for all three days. For the third day, on the other hand, the author of the Brâhmana (XIII, 5, 3, 11) actually recommends the immolation of twenty-four bovine victims as 'savanîyâh pasavah.' The deities of the first set of eleven victims (as perhaps also of the second set of the first day) are the same as those of the ordinary 'ekâdasinî' (see III, 9, 1, 62 1; and Vâg. S. XXIX, 58), whilst the second set (of the second day, at all events) has different deities (Vâg. S. XXIX, 60). On the central day these victims are added to the sets of fifteen victims bound there to each of the twenty-one stakes; the mode of distribution being the same as on the other two days, viz., so that the first victim of each set--that is the one devoted to Agni--is bound to the central stake, whilst of the remaining twenty victims one is assigned to each stake.

47. Viz. inasmuch as the stakes stand right in front (to the east) of the sacrificial fire and ground, and the Sacrificer would thus miss the way to heaven if he were not to pass through the 'ekâdasinî.'

48. The Virâg metre consists of (three) decasyllabic pâdas.

49. After the (349) domesticated animals have been secured to the stakes, sets of thirteen wild beasts are placed on the (twenty) spaces between the (twenty-one) stakes, making in all 260 wild beasts. From the 150th beast onward (enumerated Vâg. S. XXIV, 30-40) these amount to 111 beasts which here are called eleven decades; the odd beast not being taken into account, whilst in paragraph 3 above the first ten decades are singled out for symbolic reasons. These beasts are spread ever the twelfth (only the last seven Beasts of which belong to the first decade) and following spaces.

50. Along with the sacrificial horse three other horses are put to the chariot, with the formula Vâg. S. XXIII, 6. Previously to this, however, the Hotri recites eleven verses in praise of the horse (cf. XIII, 5, 1, 16). Both the horses and the chariot are decorated with gold ornaments. The Adhvaryu then drives with the Sacrificer to a pond of water to the east of the sacrificial ground (an indispensable feature in choosing the place of sacrifice), and having driven into the water he makes him pronounce the formula XXIII, 7, 'When the wind hath entered the waters, the dear form of Indra, do thou, singer of praise, make that horse come back to us by that path;' whereupon they return to the sacrificial ground.

51. That is, a former favourite, but now neglected; or, according to others, one who has borne no son.

52. The fourth and lowest wife of the King the Pâlâgalî (cf. XIII, 4, 1, 8; 5, 2, 8), though present at the sacrifice, does not take part in this ceremony, probably on account of her low-caste origin, as the daughter of a messenger, or courier.

53. Viz. either the mane on both sides, and the tail, or the hair of the head, the neck (mane) and the tail; each of the ladies apparently taking one of these parts.

54. Viz. the material left over after what was taken for the Annahomas, XIII, 2, 1, 1 seqq.

55. For a similar discussion between the four priests, prior to the offering of the omenta, see XIII, 5, 2, 11 seq.

56. 'Tegas' is pre-eminently the quality assigned to Agni.

57. It must be remembered that the sacrificial horse here represented by the stake is identified with both Pragâpati and the Sacrificer.

58. The actual replies to the questions in Vâg. S. XXIII, 9 and 11, are contained in the corresponding verses ten and twelve; being given here in an expository way, with certain variations and occasional explanatory words (such as 'vrishti,' rain, in paragraph 14). The answers to the first four questions are supposed to be given by the Hotri, and the last four by the Brahman.

59. This is the meaning assigned here to 'vayas' by Mahîdhara; but the other meaning of 'vayas,' viz. 'youthful vigour, or age, (generally),' would seem to suit much better, or at least to be implied. And Harisvâmin accordingly takes it in the sense of 'vârdhakam' (old age, or long life). Mahîdhara, moreover, identifies the horse with the horse-sacrifice, which, in the shape of a bird, carries the Sacrificer up to heaven. On this notion cp. part iv, introduction, pp. xxi-xxii.

60. Instead of 'srîh,' the answer given to this question in Vâg. S. XXIII, 12 was 'avih' which would either mean 'the gentle, kindly one,' or 'the sheep (f.),' but which Mahîdhara (in the former sense) takes as (an epithet of) the earth which he also takes 'srî' to mean in the above passage of the Brâhmana; whilst to the ἅπαξ λεγόμενον 'pilippilâ' he assigns the meaning 'slippery' (kikkana) as applying to the earth after rain (? deriving it from the root 'lip,' to smear, anoint). Harisvâmin, on the other hand, takes 'pilippilâ' to be an onomatopoetic word, in the sense of '(glossy), beautiful, shining':--rûpânukaranasabdoऽyam bahurûpâvilâ (? bahurûpânvitâ) uddyotavatî; and he adds:--srîmîmtratuh (? srîr mantre tu) avih pippaloktau (?) sâ tu srîr eveti brâhmane vivritam, katham, iyam vâ avih prithivî, sâ ka srîh, srîr vâ iyam iti vakanât. Cf. VI, 1, 2, 33.

61. Here the original text in Vâg. S. XXIII, 12, has simply 'the pisaṅgilâ was the night.' Mahîdhara explains 'pisaṅgilâ' by 'pisamgila,' 'beauty-devouring,' inasmuch as the night swallows, or conceals, all beauty (or form). Neither this nor the other explanation (= pisaṅga, ruddy-brown) suits the day; but Harisvâmin, who does not explain the name, remarks that the night here is taken to include the day. Cf. XIII, 5, 2, 18.

62. Viz. Vâg. S. VI, 9; see III, 7, 4, 4-5.

63. The author seems to take 'pakataih' in the sense of 'cooking.'

64. Viz. inasmuch as it causes the fire to blaze up, comm.

65. Or, whence the Nyagrodhas grow downwards. This refers to the habit of the Indian fig-tree, of sending down from the branches numerous slender roots which afterwards become fresh stems. Cp. the corresponding legend in Ait. Br. VII, 30, told there by way of explaining why Kshatriyas, being forbidden to drink Soma, should drink the juice extracted from the descending roots of the Indian fig-tree. Another reason why the Indian fig-tree (also called 'vata') is here connected with the priests’ Soma-cups (kamasa), is that this is one of the kinds of wood used in making those cups (cf. Katy, I, 3, 36 comm.).

66. According to Stewart and Brandis, Forest Flora, p. 31, the cotton-tree (or silk-cotton tree) is a very large tree of rapid growth, attaining a height of 150 ft., and a girth of 40 ft.

67. Lit. 'the non-black Brahman,' explained as one who has no black spots; though it is difficult to see why the moon should be favoured with this epithet.

68. In Indian vehicles the different parts are held together by cords. For a drawing see Sir H. M. Elliot, The Races of the N.W. Provinces. of India, II, p. 342. The word for 'cord' and 'rein' is the same in Sanskrit.

69. Paryutah = pariveshtito raggubhih, comm.; hardly 'hung all round (with ornaments),' as the St. Petersb. Dict. takes it.

70. See V, 1, 4, 5; VI, 1, 1, 11.

71. The first two pâdas of this verse form the first half-verse of Rig-veda S. I, 162, 21.

72. Cp. I, 4, 5, 12: 'Hence whatever at the sacrifice is performed for Pragâpati, that is performed in a low voice (under the breath); for speech would not act as oblation-bearer for Pragâpati.' Pragâpati, as representing generation, is often spoken of as 'undefined' or 'unexpressed (secret)'; and so is what is muttered in a low voice.

73. The 'iti' seems superfluous; Harisvâmin explains it by 'etat trayam.' For a similar use of the particle, see XIII, 2, 2, 1.

74. That is, they spread them on the ground for the horse to lie upon. Differently St. Petersb. Dict., 'they spread over the horse;' but see Kâty. XX, 6, 10 comm.; and Harisvâmin:--vâso yad antardhânâyâlam, adhivâso yad âkkhâdanâyâlam, tak ka vâsasa upari staranîyam, tayor upari hiranyam nidheyam, tasmims traye enam adhi upari samgñapayanti;--and he then remarks that these three objects here do not take the place of the stalk of grass which, in the ordinary animal sacrifice, is thrown on the place where the victim is to be killed and cut up (III, 8, 1, 14; Kâty. VI, 5, 15-16), but that the stalk is likewise put down on this occasion. Similarly the comm. on Kâtyâyana, where it is stated that the stalk of grass (or straw) is first laid down, and then the others thereon. Indeed, as was the case in regard to the stalk of grass--representing the barhis, or layer of sacrificial grass on the vedi--so here the fourfold underlayer is intended to prevent any part of the sacrificial material (havis)--the victim in this case--from being spilt. The upper garment (or cloth) must be sufficiently large to allow its being afterwards turned up so as to cover the horse and the queen consort.

75. Prior to these, however, he offers the two 'Paripasavya,' i.e. 'oblations relating to the victim,'--or, perhaps, 'oblations performed in connection with the carrying of fire round the victim,' for this last ceremony is performed for all the victims (whereupon the wild beasts placed between the stakes are let loose) before the killing of the horse. See III, 8, 1, 6-16.

76. For the symbolic import of this, see III, 8, 2, 4.

77. These are just three variants used in addressing a mother (Mutter, Mütterchen, Mütterlein), or, indeed, as here, any woman (good lady! good woman!. Acc. to Kâty. XX, 6, 12, this is the formula which the assistant priest (the Neshtri, or, according to others, the Pratiprasthâtri, cf. Kâty. VI, 5, 27-28) makes the king's wives say whilst leading them up to the slain horse to cleanse it. It is, moreover, to be preceded by the formula used, at this juncture, at the ordinary animal sacrifice, viz. 'Homage be to thee, O wide-stretched one, advance unresisted unto the rivers of ghee, along the paths of sacred truth! Ye divine, pure waters, carry ye (the sacrifice) to the gods, well-prepared! may ye be well-prepared preparers!' (III, 8, 2, 2-3). The words 'Ambâ!' &c. are, according to Mahîdhara, addressed by the women to one another. The latter part of the formula as given in the Vâg . Samh. (viz. 'the horse sleeps near Subhadrikâ, dwelling in Kâmpîla') is apparently rejected (? as antiquated, or inauspicious) by the author of the Brâhmana. The ceremony of lying near the dead horse being looked upon as assuring fertility to a woman, the formula used here is also doubtless meant to express an eagerness on the part of the women to be led to the slaughtered horse, representing the lord of creatures, Pragâpati. On this passage compare the remarks of Professor Weber (Ind. Stud. I, p. 183), who takes the formula to be spoken by the queen consort to her three fellow-wives; and who also translates the words 'na mâ nayati kas kana' (nobody leads me) by 'nobody shall lead me (by force to the horse; but if I do not go) the (wicked) horse will lie near (another woman such as) the (wicked) Subadhrâ living in Kâmpîla.'--Harisvâmin's commentary on this passage is rather corrupt, but he seems at all events to assume that each of the four wives apostrophizes the others with the above formula (probably substituting their real names for the words 'ambâ,' &c.):--lepsam (? lipsâm) tâvad esha patnîvaktrakah (? patnîvakiratah) prâpnoti, katham, ekaikâ hi patnî itarâs tisra âmantrya seshâh paridevayamânâ drisyate, he ambe he ambike he ambâlike yûyam apunyâ nîshpâdotv asya (?) samîpam, sa ka pakshapâtî kutsitoऽsvako mayi yushmâkam sasasti meva (!) subhadrikâm kâmpîlavâsinîm ida (? iha) surûpâm na tu mâm kaskit tatra nayatîti; sasastîty eva vartamânasâmîpye vartamânavad (Pân. III, 3, 131) ity âsannasevane drashtavyah.--This barbarous ceremony was evidently an old indigenous custom too firmly established in popular practice to be easily excluded from the sacrificial ritual. That it had nothing to do with Vedic religion and was distasteful to the author of the Brâhmana is evident from the brief way in which he refers to it, and from the far-fetched symbolic explanations attached to the formulas and discourses.

78. Viz. from their ordinary place near the Gârhapatya he leads them whilst holding jars of water in their hands.

79. Apahnuvate vismaranty evâsmai etat pradakshinâvartanena samgñapanam unnayanti, comm.

80. Thus Harisvâmin:--dhuvate dhûnane(na) upavâgayanti, evam asvam râgânam iva vyaganair etat,--'they shake themselves,' St. Petersb. Dict.; and, indeed, it is doubtless by the flutter of the garments produced in walking round first one way and then another, that the fanning is supposed to be produced.

81. Viz. in sunwise fashion (pradakshinâ), that is so as to keep the object circumambulated on one's right side.

82. Viz. in the opposite, the 'apradakshinam' way, as is done in the sacrifice to the departed ancestors. They do so with the text, 'We call upon thee, the dear Lord of the dear ones, O my true lord!'

83. Viz. another three times in the sunwise way. Having completed their circumambulation, the king's wives cleanse the horse's apertures of the vital airs (mouth, nostrils, eyes, &c.), as the Sacrificer's wife did at the ordinary animal sacrifice (III, 8, 2, 4), which they do with the text, 'We call upon thee, the treasure-lord of treasures, O my true lord!'

84. Cf. III, 5, 2, 1 seqq.

85. The colloquy between the men and women, referred to in paragraphs 1-8, would seem to go on simultaneously. The verse addressed by the Hotri to the king's discarded wife, Vâg. S. XXIII, 28, is omitted by the Brâhmana, as are also the verses spoken in reply by the women (with their attendants), and closely resembling those of the men in tone and wording. According to some authorities it is the attendant women alone who reply, not the king's wives. Katy. XX, 6, 20.

86. Mahîdhara takes the objective pronoun to refer to the Vâvâtâ, whilst Harisvâmin, on the other hand, supplies some such word as 'sâtikam.'

87. The Mahishî: Thy mother and father are playing on the top of the tree like thy mouth when thou wilt talk: do not talk so much, Brahman!

88. Mahîdhara interprets,--then he (her husband), the Sûdra, does not wish for wealth, but is unhappy.

89. That is to say, they make amends for any breaches of decorum committed in the preceding colloquy.

90. Viz. because of the large number and the small size (insignificance) of the needles, or wires, (and the common people), comm.

91. It is doubtful what word, if any, has to be supplied here,--perhaps it means, by way of their being (in sewing) horizontal and vertical. The commentary is silent on this passage.

92. The formula uttered whilst the first Mahiman cup is offered runs thus (Vâg. S. XXIII, 2): 'What greatness of thine there hath been in the day and the year; what greatness of thine there hath been in the wind and the air; what greatness of thine there hath been in the heavens and the sun, to that greatness of thine, to Pragâpati, hail, to the gods!' whilst that of the second Mahiman cup runs thus (XXIII, 4): 'What greatness of thine there hath been in the night and the year; what greatness of thine there hath been in the earth and the fire; what greatness of thine there hath been in the Nakshatras (lunar asterisms) and the moon, to that greatness of thine, to Pragâpati, to the gods, hail!' cf. XIII, 5, 2, 23; 3, 7.